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In yet another way they infringe still more gravely upon the
inviolability of the Supreme.
In the sacred formulas they inscribe, purporting to address the
Supernal Beings- not merely the Soul but even the Transcendents-
they are simply uttering spells and appeasements and evocations
in the idea that these Powers will obey a call and be led about
by a word from any of us who is in some degree trained to use the
appropriate forms in the appropriate way- certain melodies,
certain sounds, specially directed breathings, sibilant cries,
and all else to which is ascribed magic potency upon the Supreme.
Perhaps they would repudiate any such intention: still they must
explain how these things act upon the unembodied: they do not see
that the power they attribute to their own words is so much taken
away from the majesty of the divine.
They tell us they can free themselves of diseases.
If they meant, by temperate living and an appropriate regime,
they would be right and in accordance with all sound knowledge.
But they assert diseases to be Spirit-Beings and boast of being
able to expel them by formula: this pretension may enhance their
importance with the crowd, gaping upon the powers of magicians;
but they can never persuade the intelligent that disease arises
otherwise than from such causes as overstrain, excess,
deficiency, putrid decay; in a word, some variation whether from
within or from without.
The nature of illness is indicated by its very cure. A motion, a
medicine, the letting of blood, and the disease shifts down and
away; sometimes scantiness of nourishment restores the system:
presumably the Spiritual power gets hungry or is debilitated by
the purge. Either this Spirit makes a hasty exit or it remains
within. If it stays, how does the disease disappear, with the
cause still present? If it quits the place, what has driven it
out? Has anything happened to it? Are we to suppose it throve on
the disease? In that case the disease existed as something
distinct from the Spirit-Power. Then again, if it steps in where
no cause of sickness exists, why should there be anything else
but illness? If there must be such a cause, the Spirit is
unnecessary: that cause is sufficient to produce that fever. As
for the notion, that just when the cause presents itself, the
watchful Spirit leaps to incorporate itself with it, this is
simply amusing.
But the manner and motive of their teaching have been
sufficiently exhibited; and this was the main purpose of the
discussion here upon their Spirit-Powers. I leave it to
yourselves to read the books and examine the rest of the
doctrine: you will note all through how our form of philosophy
inculcates simplicity of character and honest thinking in
addition to all other good qualities, how it cultivates reverence
and not arrogant self-assertion, how its boldness is balanced by
reason, by careful proof, by cautious progression, by the utmost
circumspection- and you will compare those other systems to one
proceeding by this method. You will find that the tenets of their
school have been huddled together under a very different plan:
they do not deserve any further examination here.
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